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Parshat
Yitro The Revelation at Sinai is Israel’s encounter with their destiny. From the very outset, the goal of the Exodus from Egypt was the giving of the Torah at Sinai. When, at the burning bush, Moshe first asks Hashem: “Who am I that I should go to Pharaoh, and that I will bring the Children of Israel from Egypt?” Hashem’s answer is: “Because I will be with you; and this is the sign for you that I have sent you: when you bring the people out of Egypt you will serve G-d on this mountain (Shemot 3:11-12).” And now, after all the signs and wonders, after the plagues and splitting of the Sea of Reeds, the Children of Israel stand at the foot of Mount Sinai. They have arrived at the point in their history that, not only was ordained before the Exodus, but which gave the Exodus its justification, its raison d’etre. Hashem prepares the Children of Israel for this momentous occasion: “Thus shall you say to the House of Jacob, and relate to the Children of Israel: You yourselves have seen what I did to Egypt, how I carried you on the wings of eagles and brought you to Me. And now, if you will surely hearken to My voice and keep My covenant, you will be for Me a treasure from among all the nations, for all the earth is Mine. And you shall be for Me a kingdom of priests and a holy nation...” (19:3-6). The word V’ATAH – And now – is problematic (v.5). More than just a continuation in the progression of future events, it suggests a contrast with previous events. Rashi’s solution is to, in effect, reverse the order of V’ATAH IM, as though the verse had said, If now. For Rashi, the verse V'ATAH IM SHAMOAH TISHMIU B'KOLI is speaking about a process of gradual commitment: “If now (you begin) hearkening, (it will become easier for you to take on more commitments) and you will (find it easier to) hearken to My voice (in the future, because all beginnings are difficult).” R. Yom Tov Lipman Heilpern of Bialystock (the “Oneg Yom Tov,” 1816-1879) addresses the difficulty without changing the order of the words. To him, V'ATAH – And now – does indeed mark a turning point, a dramatic and significant change of circumstances. To understand what were the earlier conditions, and what will apply from this point on, we need to analyze the entire passage, incorporating ideas from Rashi and Malbim. “You yourselves have seen what I did to Egypt“: You know everything that occurred, neither through tradition, nor through reports received, but because you personally witnessed how I dealt with Egypt. It is your own firsthand experience that is the basis for your knowledge (Rashi, based on the Mechilta). “I carried you on the wings of eagles and brought you to Me“: You were so immersed in the moral and spiritual impurities of Egypt that you were unable to extricate yourself. I performed My signs and wonders to demonstrate that only I, and no false gods, control nature and history. I enabled you to achieve the miraculous transition from the 49th level of defilement to, almost, the 49th level of sanctity. Only because I Myself interceded were you rescued from the certain path of no return. Now you are equipped to receive the Torah (Malbim). And now: However, from this point onward, the conditions will change. You will be more than mere witnesses to what I shall do for you. Beginning now, you yourselves must become active in the process of spiritual growth. Be assured that I will support you along the way, but the effort is now in your hands: you must commit yourselves to the Torah, and toil in it. You must obey My commands (if you will surely hearken to My voice) and maintain constant vigilance through growth in Torah learning to preserve the sanctity of our covenant (and keep My covenant) [The “Oneg Yom Tov”]. According to this reading by the “Oneg Yom Tov,” Hashem imparts to the people of Israel a crucial lesson: freedom entails the acceptance of personal responsibility. The result of this acceptance is the fulfillment of their potential as the people of Hashem. “You will be for Me a treasure from among all the nations, for all the earth is Mine. And you shall be for Me a kingdom of priests and a holy nation.” Malbim points to the essential difference between these designations. On the one hand, priesthood and holiness are intrinsic values: Hashem assures the people of Israel that, purely by virtue of their identity, He recognizes their sanctity. But a treasure is something that is valued due to a special attachment, as a result of events. So, Hashem declares that the people of Israel are inherently holy, but they are also enjoined and challenged, through their own efforts, to become treasured. Hashem is the perfect Parent, the model Educator. He describes goals for us that are, at the same time, both magnificent and attainable. He knows and validates our nature, and inspires us towards transcendence. He is supportive, and He is empowering. He teaches freedom, and He communicates responsibility. He holds the key, and He shares it with us. The key to becoming all we can be as Jews is accepting our commitment to Torah. V’ATAH – the time for this is now. Hashem
is the perfect Parent, the model Educator.
He describes goals for us that are, at the same time, both magnificent
and attainable. He knows and
validates our nature, and inspires us towards transcendence.
He is supportive, and He is empowering.
He teaches freedom, and He communicates responsibility.
He holds the key, and He shares it with us. The key to becoming all we can be as Jews is accepting our commitment to Torah. V’ATAH – the time for this is now. |
